tragjedia e një qarku nacionalist të Grekëve të Australisë

I ashtuquajturi Australian Macedonian Advisory Council (AMAC), i cili me gjasë grumbullon Diasporën Greke në Australi, shquhet për një ultra-nacionalizëm primitiv i cili ushqehet nga ideologjia grekomadhe e lindur qysh nga Megali Idea me 1844. Ky mentalitet megaloman është prezent edhe në mesin e Diasporës Greke në Australi gjegjësusht tek i ashtuquajturi Australian Macedonian Advisory Council (AMAC). KY mentalitet enderron ringjalljen e kufinjeve te dikurshem te Perandorise Bizantine duke i vene cilesorin grek, të cilin në të vërtetë ajo asnjëherë nuk e ka pasur. Reagimi i Australian Macedonian Advisory Council (AMAC) kundër Enciklopedisë shqiptare 'Albanian Macedonia' është qesharak dhe idiotik në të njejtën kohë: asnjë nga antarët e Australian Macedonian Advisory Council (AMAC) nuk e ka lexuar këtë enciklopedi. Se nuk e kanë lexuar fare këtë enciklopedi dëshmon fakti që në asnjë vend të 'reagimit' të tyre nuk e kanë cituar as edhe një paragraf të kësaj enciklopedie. Pra, ky reagim nuk mund të jetë reagim, sepse reagimi bëhet ndaj diçkaje që e njeh, në këtë rast që të bësh reagim duhet që paraprakisht ta lexosh dhe më pas të kundëreagosh respektivisht. Australian Macedonian Advisory Council (AMAC) dhe përfaqësuesit e tyre propagandistik në internet vetëm sa e zbuluan cinizmin dhe injorancën e tyre përmes një 'reagimi' që është pak ta quash psikopatik.

Ndër të tjerash, ai që e ka shkruar 'reagimin' e Australian Macedonian Advisory Council (AMAC) thotë:

'Mr. Muhamedi said that he was not motivated nor supported by politicians, and that his approach was strictly scientific. How can such an approach be scientific, when historical evidence is well-known and clearly states otherwise?
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Në fakt, çdo gjë e shkruar në këtë enciklopedi është e mireferencuar në fakte dhe literaturë bashkohore përendimore.

AMAC thotë:

The 'myth' stated by Mr. Muhamedi has been systemically produced from known Albanian centres that promote historical revisionism and extreme nationalism in the Balkans.
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Për çudi të të gjithëve, AMAC nuk i specifikon se cilat 'Albanian centres' promovojnë 'historical revisionism' dhe 'extreme nationalism'. Duke mos specifkuar asgjë të tillë, AMAC bën vetëm paragjykime dhe shpifje të ulta. Se shqiptarët kanë një trashëgimi më të pasur, të gjallë dhe faktike nga Maqedonasit e lashtë është e ditur kaherë. Këtu s'ka kurrfarë miti: përkundrazi përpjekjet histerike të qarqeve të tilla si AMAC për greqizimin e së kaluarës së Maqedonisë së Vjetër nuk janë asgjë tjetër përpos krijim i një miti të shpikur në vitin 1913 nga Greqia në mënyrë që ta përligjë pushtimin ushtarak të Maqedonisë dhe Epirit. Prej, asaj kohe Greqia ka lansuar fushata të tjera propagandistike për të bindur të tjerët, se ajo e ka të drejtën e legjitimitetit historik mbi Maqedoninë. Në fakt, ky legjitimitet historik nuk i ka takuar asaj asnjëherë as në lashtësi as në mesjetë. Vetëm gjatë viteve 1794-1841, mbi 14 intelektualë e historianë grekë kanë deklaruar se Maqedonia është jo-greke dhe nuk është pjesë e botës së lashtë greke (Politis 1993, 40-2; Dimitrakopolous 1996). (1) NATIONALISM, GLOBALIZATION, AND ORTHODOXY, Victor Roudometof, page 102
Pas 1913 e tutje 'for Greek nationalist purposes, Macedonia was ancient Macedon, and ancient Macedon was Greek'. (2)CONFLICT AND CHAOS IN EASTERN EUROPE by DENNIS P.Hupchick, pg.136 Sesa greke ka qenë Maqedonia e vjetër Denis Hupchick jep një shpjegim racional:
'Any objective historical analysis of the Greek argument has a difficult time accepting Alexander as having been ethnically Greek. Not even the Greeks of his time considered him one of themselves.They viewed him and his people as militant barbarians who mimicked Greek culture to compensatefor their lack of native cilivilzed development. It was their military predominance, and not their 'Greekness', that brought the Macedonians suzerainty over a fragmented and weak Greek wolrd in the fourth century B.C. The ethnic Greeks were dragged into Alexander's grand imperialist schemes by force of arms, and they never willingly relinquieshed their conscious distinction between themselves and the Macedonians'.(3) CONFLICT AND CHAOS IN EASTERN EUROPE by DENNIS P.Hupchick, pg.136

Maqedonia dhe Epiri ka qenë rregulisht jo-grek në çdo kënvështrim. 'Greqizimi' i tyre fillon pas 1913, atëherë kur shteti grek me furi e kolonizon me ardhacakë të Azisë së Vogël. Prandaj, ka plotësisht të drejtë Metropolite of Florina, Augustinos Kandiotis kur thotë: 'If the hundreds of thousands of refugees had not come to Greece, Greek Macedonia would not exist today. The refugees created the national homogeneity of our country'. (4) Fields of wheat, hills of blood by Anastasia N. Karakasidou, 1997, page 41.

AMAC thotë:
Albanians are not universally acknowledged as the descendants of the Illyrians, as their origins are disputed by historians worldwide. This is confirmed from several studies and works such as ´Illyrians´ by John Wilkes; several works from an expert in Albanian history, Miranda Vickers; 'Albanian identities: myth and history' by Stephanie Schwandner-Sievers and Bernd Jürgen Fischer, and collective works from around the world such as the ancient, modern and medieval history from Cambridge and Oxford Universities.
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Duke mos pasur as edhe një fakt për t'iu kundërpërgjigjur 'miteve shqiptare' AMAC nis me një retorike boshe sesi shqiptarët nuk janë pasardhës të Ilirëve dhe se historianët nuk ua njihkan një origjinë të tillë! Mirëpo, AMAC nuk citon konkretisht asgjë se ç'thotë John Wilkes(5) kundër origjinës ilire të shqiptarëve. AMAC gjithashtu përmend 'several books' of Miranda Vickers që u shprehkan kundër origjinës ilire të shqiptarëve, mirëpo nga këta 'several books' AMAC nuk citon as edhe një paragraf të vetëm që të na bind për atë që thotë. Si duket, AMAC-istët ose nuk e kanë lexuar veprat e sipërpërmendura ose i keqinterpretojnë për interesat e tyre. Miranda Vickers në veprën e saj 'Between Serbs and Albanians'(6) në asnjë vend nuk thotë decidivisht se shqiptarët nuk janë pasardhës të ilirëve. Ajo në të njejtën kohë mundohet që t'i shpalosë edhe pikëpamjet e historigrafisë serbe, mirëpo ajo personalisht nuk shprehet askund pro këtyre pikëpamjeve serbe.
Ndërkaq, numri më i madh i historianëve reputativ mbështesin origjinën ilire të shqiptarëve siç është Noel Malcolm, Aleksander Stipçeviç, Alan Duselie, etj.
'Considered the original inhabitants of the Balkan Peninsula, the Albanians have inhabited the region since before the rise of the ancient Greeks” (7) One Europe, many nations: a historical dictionary of European national groups‎- Page 30
by James Minahan - History – 2000). Është e panevojshme në këtë rast, t'i përmendim me rradhë gjithë ata historianë dhe enciklopedi që mbështesin origjinën ilire të shqiptarëve.

AMAC thotë:
None of the historians aforementioned describe Alexander as Illyrian, and even more inaccurately - Albanian.
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Çështja e enitcitetit të Lekës së Madh është e lidhur pazgjidhshëm me çështjen e etnicitetit të Maqedonasve të lashtë. Përcaktimi i këtij etniciteti kolektiv të maqedonasve e konfirmon edhe atë të Lekës së Madh, si maqedon që ish. Është e vërtetë se Leka i Madh në asnjë burim të lashtë nuk quhet ilir, mirëpo poaq e vërtetë është se Leka i Madh nuk quhet grek. Në fakt, tërë literatura e lashtë klasike është e mbushur me shembuj të panumërt që infikojnë se Maqedonasit ishin të dallueshëm etnikisht prej grekëve, dhe në të njejtën kohë ishin të afërt me Ilirët dhe Thrakasit. Sot, pjesa më e madhe e ekspertëve të huaj që janë marrë me Maqedoninë e Lashtë i konsiderojnë Maqedonasit si jo-grek siç janë Eugene Borza, Peter Green, E.Badian, R.Crossland, R.Wodward, T.Wininrith, etj, etj.
Meqë AMAC i pretendon të ndryshëm Maqedonasit nga Ilirët, është e nevojshme që të njihen me disa fakte që ata qëllimisht i harrojnë. Straboni (Geography, Book VII, 7) thotë se Maqedonasit, Ilirët dhe Epirotët kishin të njejtën gjuhë, të njetat zakone dhe veshje, aq sa disa i quanin Maqedoni viset gjër në Kërkyrë. So, the aboriginal Macedonians were closely identified in speech, dress, and method of wearing their hair with the Illyrian tribes by the ancients. Ndërkaq, në një vend tjetër, banorët e Maqedonisë i quan 'barbarë' duke aluduar në thrakët që zinin pjesën më të madhe dhe ilirët e epirotët në perëndim. Kur flet për shtrirjen gjeografike të Maqedonisë, Straboni thotë:
Macedonia is bounded, first, on the west, by the coastline of the Adrias; secondly, on the east, by the meridian line which is parallel to this coastline and runs through the outlets of the Hebrus River and through the city Cypsela; thirdly, on the north, by the imaginary straight line which runs through the Bertiscus Mountain, the Scardus, the Orbelus, the Rhodope, and the Haemus; for these mountains, beginning at the Adrias, extend on a straight line as far as the Euxine, thus forming towards the south a great peninsula which comprises Thrace together with Macedonia, Epeirus, and Achaea; and fourthly, on the south, by the Egnatian Road, which runs from the city Dyrrhachium towards the east as far as Thessaloniceia. And thus the shape of Macedonia is very nearly that of a parallelogram.( STRABO GEOGRAPHY Book VII, Fragments 10. Dihet se krejt kjo pjesë ka qenë në masën më të madhe e banuar nga fiset ilire, ndërkaq në lindje nga thrakët. Edhe gjeografi Ptolemy rendit Albanians dhe tokën e tyre si pjesë përbërëse të Maqedonisë. (Macedonia - Tenth Map of Europe). Emri i lashtë i Maqedonisë sipas Strabonit ka qenë: What is now called Macedonia was in earlier times called Emathia....Now a part of this country was taken and held by certain of the Epeirotes and the Illyrians...' (9) Strabo Book VII, Fragments, 11. Polybius (23.10.4) mentions that Emathia was earliest called Paeonia and Strabo (frg 7.38) that Paeonia was extended to Pieria and Pelagonia. Prandaj, është shumë e sigurt që emri i lashtë i Maqedonisë të zbërthehet përmes gjuhës pasardhëse të Ilirëve, Epirotëve e Paionëve që është gjuha e sotme shqipe. 'The very name of Macedonia, formerly known as 'Emathia,' derives in all probability from the Albanian word E Madhia (the great).(10) The new Larned History for ready reference, reading and research ..., Volume 1‎ - Page 189Josephus Nelson Larned, Augustus Hunt Shearer - History - 1922. 'Skipitar, Epirot, Arnaut, or Albanian of Albania...It was the language of the ancient Illyrians (in the Greek sense of the word); perhaps the language of the bulk of the Macedonians; a language, perhaps, of the whole of ancient Greece ; and a language which was almost certainly spoken far to the north, the east, and the north-east of its present frontiers; hi other words, it is a language which has receded.' (11) Elements of comparative philology
By Robert Gordon Latham, page 606-607, 1862 Karakteri ilir i Maqedonisë është ruajtur edhe në Mesjetë, sepse shumë kronikanë bizantinë i quajnë Shqiptarët si Maqedonas. Edhe Chalcocondylas believed that they were the remnants of the ancient Macedonians.(11) http://www.albanianhistory.net/texts16-18/AH1774.html. Ndërkaq, heroi kombëtar i shqiptarëve Gjergj Kastrioti-Skenderbeu e ka konsideruar vetëveten si pasardhës të Lekës së Madh dhe shqiptarët si vazhdues të Maqedonëve të vjetër: "I do not have to speak for the Epiroti. They are very much stronger men than your Tarantini, a species of wet men who are born only to fish. If you want to say that Albania is part of Macedonia I would concede that a lot more of our ancestors were nobles who went as far as India under Alexander the Great and defeated all those peoples with incredible difficulty. From those men come these who you called sheep. But the nature of things is not changed. Why do your men run away in the faces of sheep?"(12)ÒTHE TURKS AND THE HISTORY OF SKANDERBEGÓ. by Pagnel, part 5. Pra, Shqiptarët 'Until about the fifteenth century they were not called Albanians but Illyrians,or even Macedonians'. (13) Congressional serial set‎ - Page 14
United States. Government Printing Office - Political Science - 1911. P.Bodganus (1685) described himself as 'Macedo' and the Italo-Albanian Nicola Chetta
(1742-1802) described his people as 'Macedoni' (7.24).
Pas shpalimit të disa prej qindra shembujsh, mësojmë se pronari i vetëm historik i Maqedonisë janë Shqiptarët dhe si e tillë trashëgimia e Maqedonisë së vjetër gjendet pikërisht tek shqiptarët. Edhe Grekët edhe sllavët janë uzurpatorë, të saj.

www.albanovaonline.com




SAPA


Gasper Gurakuqi, meshtár


Nder sá dioçeze katolike të Shqypnís, kena edhe dioçezin e Zadrimës, qi pershîn Zadrimen e Pukën me selì ipeshkëvnore në Nenshat. Permî ipeshkvín e soçme naltohet nji mal, ku, gadi në skape, âsht nji fushë e vogel, e aty gjinden rrenimet e nji Kishës së herëshme: Kisha e Shë Mhillit, prej të cillës mêrr emnin mali: Mali i Shë Mhillit. Brî këtì malit âsht kenë dikur Shati prej kah emnohet katundi: Nen-Shati. Këtu pari âsht kenë edhe ipeshkëvija e Sapës a e Sapatës, prej së cillës thirret tanë marë dioçezi.
Ky dioçez, qi njeh sot nen vedi ma se 2000 shpì, u themelue e pat ipeshkev në vjetë 1291, pernjiherë me Dêjë, Ballezë etj, e kje i dàm prej dioçezit të Sardës (Shurdhah), me të cillin u bashkue mbas vjetit 1490 tui u thirrë dioçezi i Sapës e i Sardës. Emni i Sardës mâ vonë u zhduk, e dioçezi kështu i bashkuem, mbet m’u thirrë veç me emen të Sapës.
Shum kush nder né ká mendue deri më sot se fjala Sapë këtu nuk âsht tjetër veç fjala Shat e nderlikueme prej të huejve me fjalën Shàt, e e perkthyeme në italishten Zappa. Por ky perkthim nuk ka giasë, per kundra, se Sapa âsht emen i moçëm fort, qi mund i apin ndoshta dritë historisë s’onë.
Nuk mund të thohet se Shat âsht perkthye në Zappa, perse, posë giasës s’emnit s’emnit Shat me Shàt e Sapa me Zappa, kurrnji provë tjetër nuk mundet me u qitë, as nuk mund i epet farë arsyeje këtì perkthim. Na shofim, per kundra, se emnat e vendeve, gadi kurr nuk janë kenë perkthye prej të huejve, por, no janë kenë njitë emna të rì, no janë kenë prishë të vjetrit në shqyptim e në shkrim. Shkodres, bie fjala, t’i kèn thânë Shkoder, Skadar, a Skutar, shifet gjith-herë, se fjala âsht nji sado qi e prishun, por jo e perkthyeme. Ashtu Lissus, Lesh, Alessio, etj.
Mandej, Sapa nuk kje thirrë veç Sapë, por edhe Sapatë. Kështu Koya Zaccaris qi sundoj nder këto vende në fillim të shekullit XV e mbrapa, nenshkruhej “dominus Sabatensis et Dagnensis” sikursè edhe Ipeshkëvit e kësaj selì n’ato kohna: “episcopus sappatensis”. N’u perkthye, prà, Shati në Zappa, Sapata pse u tha?
Njimend sot populli e thrret dioçezin: Dioçezi i Zadrimës e jo i Sapës, por me pvetë banorët e Nenshatit: shka âsht Sapa, të gjith mbas gojdhanet na diftojn se në Shkrep të Nenshatit âsht kenë dikuer kalà, e i kanë thanë Kalaja e Capës. Në maje të këtì shkrepit gjindet ç’me kohë Kisha Kathedrale, e para sot 50 a 60 vjetëve, këtu gjindej edhe Ipeshkëvija, e cilla, mbas nji termeku qi e rrenoj, kje ngrehë ku âsht tesh brî malit të Shë Mhillit, e kisha kje pertrî ku â sot.
A shenjuene Shat e Sapë dy sende dàmas a po nji send të vetun, na s’po dona këtu m’e rëmue, si edhe nuk po i a hîm me kerkue vendin e caktuem ku kje. Në paten shenjue nji send të vetun, duhet me thanë se Shat âsht kenë dikur emen i pergjithtë kà mujtë me diftue nji herit edhe qytetin rreth këshqelit, sikuer thona sot f’shat a p’shat; Sapë mandej, âsht kenë emen i veçantë i atì shatit e qytetit. Në paçin shenjue dy sende damas, bje fjala, Shati këshqelin e Sapa qytetin, atëherë merret vesht edhè mâ udob se Sapa nuk âsht nji perkthim i Shatit në Zappa: “Mandej, shkruen Thalloczy,[1] n’e shmajten e lumit (Drin) ndjek ana e Zadrimës mbas Drin. Këjo u emnote atëherë edhe fusha e Shatit, Pian del Sati (1459 Ljubič 10, -138) me këshqel Sati (Castrum Satti, Sattum, Sat, castello di Satti) nën Monte di Satti. Këshqelat: i Dèjës, i Satit, i Sapatës, e krahinat e Rogamanies e të Zadrimës, i perkitëshin aso kohet gjinís së Zaccarìs, mâ vonë Dukagjinit. Edh sot gjindet këtu nji katund Nden Sat a se Nenshat (Hahn, Reise usw.328). vendi kryeparë veç kje Sapa a Sapata, selì qi i perkitte argjipeshkëvís së Tivarit: “episcopus Sappatensis”.
Kundra gojdhanës mund të qesin kush, si vertè ka qitë, se emnin Sapë e kan ndie të parët e Nenshatit, prej ndonji Ipeshkëvit të huej, e se prandej gojdhana nuk ka vlerë. Por kjo fjalë âsht e kotë; persè mâ parë do të mendohet qi i hueji kà xânë prej vendasit emnin e vendit, se i vendasi prej të huejit emnin e vendit të vet. Don dijt mandej se Sapa âsht kenë qytet i hershëm me ket emen, edhe perpara se t’u themelote këtu Ipeshkëvija. Nuk u bâ Sapa qytet pse u themelue Ipeshkëvija, por pse Sapa kje qytet u themelue në tê Ipeshkëvija. “Në vjetë 1291 e pertrine vendasit të rrenuemin qytetin e Savës e lypëne nji ipeshkëv, qi Papa i ua dha mbas lutjet t’argjipeshkëvit të Tivarit e të regjineshës Elenë”, (Theiner, Mon. Slav, 1, 111)
Së mbrami don vûe oroe se Sapë e Sapatë nuk gjindet veç këtu, por edhe njeti. Nji herë kena nji lumë në Berishë qi i thonë Sapaç; në Bosnie ndeshena në lumin Sapna qi derdhet n’Drî t’atyshem; në Bullgarie nji vend quhet Saparevo, nji tjetër në Serbi Sabats, e kush di kû njeti. Deri nder bjeshka të Karnies emnohet nji vend Sapata, andej kah Regolato.
Shum mâ lerg, prà, se në nji perkthim të Shatit n’italishten Zappa, do t’i kerkohet fillja Sapës s’onë. E mbassi ky emën u gjetka në shumë vende, duhet thanë se nji popull a fis i herëshm fort e kà njitë gjithkund ku ka banue.
Cilli ka muejt me kenë ky popull?
Mbas këtì të pvetun n’a dalin para dy popjt mâ jetikët e këtyne anave, due me thanë Illyrt e Thrakët.
“Populli i Illyrve, shkruen Mommsen,[2] shtrihej n’e parë nder brigje të detit Adriatik, ç’prej grykës së lumit Po per të giatë t’Istries, Dalmatjes e Epirit deri kah Akarnania e Etolia, mandej, per mrenda, në Makedonie të syper, si edhe në Serbì të soçme, në Bosnie e në tokë hungare bregut të djathtë të Danubit; kështu qi kah të lèmit kufizote me popuj të Thrakëve, kah prendimi me të Keltëve, prej të cillve të mramëve Taçiti çiltas e dàn.”
Thrakët, prep Mommsen[3], e kishin ndejen dikuer kah të lemit e tyne (Illyrve), ç’prej dedit Aegeus deri në grykë të Danubit, e, jo mâ pak, në njenen anë, bregut të shmâjt të këtì lumit, në Transilvanie të soçme, në tjetrën anë, andej Bosphorin, nemose në Bitinie deri kah Frigia; këtej me arsye Herodoti i thrret Thrakët mâ i perhapuni nder popuj qi aj njifte mbas Hinve”.
Prandej në Bieshka të Karnies (Alpi Carniche) kû gjindet Sapata[4] kjene illyrt, si edhe në Serbije, ku gjindet Sabats, në Bosnie ku âsht Sapna, e në Shqypnì ku gjindet Sapa e jonë. Në Bullgarie, per kundra, kû gjindet Saparevo, banuene Thrakët.
A kje Thrakësh a Illyrsh, prà, ky emen?
Mund kje i të dy palëve, perse si thotë Thallóczy[5]: “Gjûha e Illyrve e e Thrakëve kà rriedhë prej nji rrajet, e dialektat e veçantë ishin me shoqi-shojn nji gjinijet mâ t’afershme”. Por tuj u caktue tesh në Sapen t’onë, thona se, kà shum mâ gjasë me kenë Thrakësh.
T’a làm shka mendoi ndoj dijetar, sikuer Weigand[6] e Hirt, të cillët per me zhvillue të kundershtisunt qi gjûha shqype ka me rumenishten, n’a rrodhen krejt prej Thrakëve e jo prej illyrve, persè ky mendim qitet poshtë prej të shumve me arsyena tepër të forta; por nuk don kujtue se edhe illyrt e Thrakët kjene aq të dàm me kufî, sà mos me kenë, vênde, vênde, edhè të përziem me shoqi-shojn: “Së duhet lanë pà vue oroe, thotë Thalloczy[7], se në ket vend të hapët të kishin xanë veç Illyrt; bashkë me ta çfaqen edhe fise Thrakësh, keltsh, e deri asish, amet semitike, t’ardhun në ket krahinë illyre; në Thrake, per kundra, banojshin aso fisesh illyre, qi mâ vonë çfaqen në vise të Makedonìes. Këndej rriedh qi në nord e në sud ndeshena në fise nji emnit.”
Në n’a pvetët tesh kush, per ç’arsye e mbajmë Sapen t’onë emën thrakësh e të themelueme prej Thrakëve, po pergjegjim se arsyeja mâ e forta âsht se në Thrake gjindej nji popull i madh, qi pershîte gjysen e Thrakes, shì me ket emen Sapaj. “Sapaei=popull në Thrake, n’anë të poshtme të Nestus. Sapajk=krahina e Sapajve. — Në Tolomèn.”[8] Ndonji lagje e këtì popullit qi vite drejt krahas me Shqypnì të soçme, per të gjatë të lumit Shtrumës (Strimon), do të kèn xanë nder vende t’ona, e Sapës do t’i kèn njitë emnin e fisit a të krahinës së vet. Kështu kan bâ gjith-herë të dyndunt, edhe nder kohëna të vona. Në fushë të Zadrimës, b.f. sà emna mahallësh i kan njitë fiset e ràme prej maleve: Kabashi i Hajmelit prej Kabashit të Pukës; Bicajt e Nenshatit prej Bicajsh të Toplanës; Lëmezht e Blinishtit, të Troshanit, të Kallmetit prej Lëmezhit të Selitës, etj.
Per zhvillim të këtì mendimit po na kandet me qitë nji tekst të Pouquevillë-it[9] permî Trake e Sapaj: “Thrakja, mbas të moçëmve, shtrîhej prej prendimit kah të lèmit — ç’prej të lemit Strimonit e deri në Euxinus, — prej verit kah jugu — ç’prej malit Haemus e deri në dedë Aegeues; e ishte e dame n’Odrisia a piesë malore, e në piesë bregore a Sapea.” E mâ poshtë: “Ana e Sapajve kish mbetë e lìr, kuer Seuti II u duel zot tagreve të veta mbretnore n’ato vise. Mbassi u çpalli luftë Sapjave, rà më nji gjêje të ngushtë.
Amadoku ndoq Medokun kah vjeti 390 p.K., e kà gjasë se e mbajti fronin deri në 380, persè Koti I qi hypi në 356, mretnoj 24 vjet.
Mbas Seutit II e xûe fronin e Thrakes Koti II, nji farë i mârrit i kunoruem, qi u dha, si patem thânë, mbas dashtunís së Minervës...”
Në ket tekst, posë se n’a paraqiten Sapajt si popull, n’a del edhe emni Kotë të cillin na e kena në popull t’onë. Ky emen, mandej, nuk dàn se âsht tjetër veç emni Kotys, qi e paten 30 mreten trakë[10]. Edhe ket na e kena , persè n’a e ka ruejt gojdhana e Malcìs më nji kangë të hershme lahutet, e cilla fillon:

“Kuer u bâ Kotuzi ndand vjeç
Aj ndand vetë në mejdan i kà pritë,
Aj ndand drume kà zaptue,
Aj ndand shehre tuj urdhnue, etj.”

Një Kotys, mret thrakësh, këndon, pra kanga popullore shqyptare; se këndon nji Kotys, e kà emnin në tê; se këndon nji mret, udob merret vesht, kah thotë: “urdhnon shehre”; se ky Kotys kje mret thrakësh, del në shesh, persè vetun në Thrake gjêjm mreten me ket emen. Si ka hî, mandej, kjo kangë në popull t’onë, nuk mund të zhvillohet ndryshe, veç tuj thanë se kush e këndon, e pat trashigim prej të parëve, të cillët kënduene kreshnìt e mretit të vet.
Prej kah shifet tesh të përpjekunt e madh qi paten Thrakët nder vende t’ona, e prandej, jo veç nuk â seri, por kà giasë të fort se edhe Sapajt nji popull, prej nji të parit qi i thane Sap do të kèn marrë emnin, sikurse Thrakët prej Thiras, Moabit prej Moab, Judejt prej Judet, etj[11]. Se shka don me thanë Sap mâ mirë se në gjuhë t’onë, qi rrjedh prej Illyrishtes, e cilla kje nji rrajet e nji gjinijet me thraken, nërnji tjetër nuk mund të zhvillohet. E në gjuhë shqype fjalen Cap na e kena, qi gjithkush e din se dona methanë Skjap[12]. Kësaj t’i shtojm se, kreshnikët t’onë mâ në zâ, si Skanderbegu, Burri e, me shumë giasë edhe Leka i Madh, paten kryet e capit në përkrenare[13]. Lekën, mandej Danieli profetë e thirri në profeci të vet “hircus caprorum=capi i dhive” ndersa Qyrin e thirri “Aires=dash”[14].
Pse emni Cap Lekës së Madh? Pse ky krye Capit në perkrenare?
Në mujtë kush me i dhanë zhvillim mâ të qindrueshëm këtyne punëve, sherbim të bukur ka me i bâ historìs së Shqypnìs. Na në ket hypothezë, i zhvillojmë tuj thanë se Leka i Madh do të jèt kenë i fisit të Sapaj, se trashigim Sapajsh kje aj krye capit në perkrenaren e mretenve t’onë, e se prandej edhe qyteti i Sapës prej Sapajsh do t’jetë emnue.
N’i a pasët kuej anda m’u argtue edhe në ket hypothezë të shkojn në Krye në X të Genesit, kû Mojsehi, nji mî e pesëqind vjet p. Kr., rreshtoi të parët e fiseve të botës, e ka me gjetë tre Saba e nji Sabatha. Aty ka m’u ndeshë edhe në sa emna tjerë qi mundet me i zbatue nder vende të Shqypnìs, si bien fjala Madaj=Mati, prej kah Makedonija dikuer kje thirrë Aemathia[15]: Kethim, vendi i të cillit kje në Makedonie, si e dishmon Libri I i Makabejve[16], shkrue njiqind e sa vjet p. Kr.; Dodanim=Dodona[17], etj.
Na po mbyllim me fjalë të parë se, nuk ka giasë me kenë emni i qytetit të Sapës nji perkthim i Shatit në Zappa, por ka gjasë, per kundra, se do t’jet nji emën i hershëm tejet.




Hylli i Dritës, Ndanduer 1922, Num. XI, ff. 519-527.




[1] Thalloczy: Illyr-Alb. Forsch, vll I faqe 121, 121-122.
[2] Mommsen: Provincet romane: Kreu VI, Popujt Illyr
[3] Mommsen: Provincet romane: Kreu VI, Fisi i Thrakëve
[4] Aty pari gjindet Malborgetto qi Thallóczy e zhvillon Mal-boret. Gjithkund ku kan banue Illyrt e thrakët gjinden emna vendesh e ujnash qi merren vesht në gjûhë t’onë. Tui e çue lexuesin, per tjerë, në vepër të qitun të Thallóczyt vll I, f.10 këtu po permendim veç disà; do nder ta në Thallóczyn nuk jânë: Kulina, lumë në Serbije, Glina në Kosovë, Glina në Zadrimë, qi rrjedhin prej fjalet “me kullue”, prej së cilës na kemi edhe fjalen kllinë/-a; Unna (=ujna) lumë në Bosnie, uj Uj-Sopol, në kufî të Serbìs e Ungerìs; Ujno, vend në Bullgarie në breg të lumit Dragovizçica; Lim, Za-lomka (=lum) në Bosnie, dy lumna tjerë Lom në Bullgarie. Kater lumna Drin, Nji në Bosnie, nji në Serbì, dy në Shqypnì; Rriolli në Shqypnì lumë, âshtû Rila lumë në Bullgarie (shqyp: rredhë-a prej fjalës me rrjedhë etj.
[5] Thallóczy vll I, fq 7, oroe 2. Këtu qet disa emna thrakë, bjen fjala: aizi=dhì, pathiso=baticë, pori=burri, scuta=shita, krisio= Kryzì, etj.
[6] P.E Guarnerio: Le origini neolatine f.87, oroe 1.
[7] Thallóczy vll I fq.11.
[8] L. Hugues: Dizionario di Geografia Antica. Torino, Ermanno Loescher, 1897.
[9] M. Pouqueville. La Grecia, Vol. Unico Venezia 1836. fort, e qe se Senofonti i cilli kthehej me grek prej Persijet, pat ligshtìn me i dhanë ndîmë, e fatin e zi me iu bâ shkak fitimit. Historija s’na thotë tjetër për këtë mret.
[10] Kotysi i Thrakes i çoj ndihmë Pompeut në luftë tundra Cezarit, i cilli në De Bello Civili lib. III c. IV shkruen: “ad eumdem numerum Cotys ex Thracia dederat, et Sadalam filium miserat.” Edhe Mommsen: Provinçet romane, kreu VI: Princnija thrake: permendë dy mreten Kotysa, i dyti nder ta jo veç jo kje këndue prej poetëve grekë e latin të kohës së vet, por edhe aj vetë kje poetë.
[11] Nuk â m’u habitë se u emnue nieri prej Capit, kuer na kena edhe sot emnat : pllum, zog, uk, etj., e kuer nana shqyptare tuj u kënaqë me foshnje të vet, e thrret në dashtnì: Capi i nanës
[12] Cap (shq)= skajp; Zappa 8it.) Sapë (freng)=shat; Sapa (në Plinin)= musht i zi e i trashuem qi vìn si perciedhës haejet; Sapere (lat)= me shijue; Sapa=bretk (në ket veshtrim kjo fjalë gjindet n’Italì të syper e të mesme, në Francë t’jugut e në Spanjë verjake P. E. Guarnerio: Le origini neolatine p. 255)
[13] Hylli i Dritës 1914 n.7, f. 218.
[14] Dan. VII 5 et seq. « et ego intelligebam : ecce autem hircus caprarum veniebat ab oriente… ; porro hircus habebat cornu insigne inter oculos ejus. » E kuer Gabrieli ia zhvillon vegimin i thotë : (vjersh 21)=Porro hircus caprarum, rex Graecorum est ; et cornu grande, quod erat inter oculos ejus, ipse est rex primus » Se kryet e Hircus caprarum e kryet e Capit në perkrenare të Skanderbegut kan të perpjekun shifet çiltas, mbasi, sikuer aj nuk kà veç nji «cornu insigne» cornu grande, inter oculos, ashtu në ket, veç nji brìn e madhe ngrehet ndermjet dy sŷve. (Kqyr perkrenaren e Skanderbegut në Kalendàr të Vepërs Pijore të Vjetit 1917, f. 49.)
[15] Aemathia=ae’Mathia; ei hebraisht=ishull; këndej thonë se Aemathia=ishulli i Madaj.
[16] I Mach. I, “et factum est, postquam percussit Alexander Philippi, macero, qui primis regnavit in Graecia, egresus de terra Cethim, Darium, regem Persarum et Medorum…” E në krye të VIII, 5: “et Philipum et Persen, Cetheorum regem… »
[17] Këndej shifet se prej Mat e Keth u perbâ Ma(t)ket’onia=Makedonia, qi ne n’a ka mbetë edhe sot Mat e Qidhna.






Pregatiti: Arben Marku
www.albanovaonline.com

The economic crisis in Greece which threatens to act as a locomotive power that will force most of the countries in the european south to exit the Eurozone, has triggered many discussions and predictions concerning the future of Europe as an entity. Numerous analyses find their way to the media on a daily basis, all attempting to explain the repercussions of Greece’s inability to reform and lead itself to an economic growth that will eventually free the country from the constantly increasing need of borrowing money to satisfy its basic needs.

However, all those reports and economic analyses have something in common. They fail to deeply examine the socio-cultural roots of the greek crisis. If one does not take into account the idiosyncrasy and the psycho-synthesis of the modern greek people, will just miss the point.

Modern Greece is by no means related either genetically or culturally to the ancient cosmos and the people who once occupied this land. The modern greeks are just an intermixture of balkan tribes (albanians/arvanites, slavs, wlachs) which in the process of time mingled with northern africans, armenians and other tribes of Anatolia, not to mention the francs and the venetians who were also dominantly present in this land.

Those groups were mainly involved in agriculture and animal breeding. A significant number of them had been employed by the ottomans to serve in the army because the local inhabitants were hard natured and warlike.

During the byzantium era, those tribes were christianized while the few remaining descendants of the ancient greeks who refused to convert to christianity were either persecuted and killed by the christian emperors or died of several plague waves that occurred quite frequently back in those days. Another factor that contributed to the reduction of the population was piracy. It is a well known fact that the city of Sparta had been almost abandoned and unoccupied for 400 years while Athens and especially the area around the Acropolis was a place for pasturing sheep.

The attempts to “hellenize” those intermixed tribes were mainly made by european sovereign states which needed a protectorate to promote their interests. The geographic location of Greece is still considered as the connecting doorway between East and West. The european romantics who dreamed of reviving the ancient hellenic cosmos through the mountain savages also bear a degree of responsibility for the false identity that was given to the modern greeks.

The superfluous and simultaneously disastrous decision to name as “hellenes” (greeks) that intermixture of tribes eventually placed a very heavy burden upon them simply because they lacked the proper educational background that would enable them to develop the necessary awareness that would help them identify themselves with the ancient inhabitants of this land.




These mountainous hard natured shepherds were made to believe that they were not only the offsprings of the ancient greeks but also the christian God's blessed people. Everyone can observe that there is no comparison between these people and the ancient greeks. No resemblance whatsoever physically, aesthetically and mentally.

The Eastern Church was forcefully against any kind of education as it wanted its subservient believers not to read anything but the Bible. The role that the Church played during the years of the ottoman presence was catastrophic for the majority of the people because it was the main and the most effective collaborator of the sultan either through collecting taxes or contributing to the suppression of every revolt against the ottoman authority. The Church was surely rewarded by the Divan with a humongous amount of land enough to rank it as the biggest landowner of the country.

The confusing identity of being a hellene and a christian at the same time still haunts most of the people in this land. Most of the people in Greece have been made to believe that they are the pure descendants of Pericles, Socrates, Leonidas and Alexander the Great while they consider it quite natural to be christian orthodox as well. Two completely conflicting worlds co-exist abnormally in the socio-cultural background of modern greeks.

The revolution of 1821 against the ottomans that eventually led to the formation of the modern greek state couldn’t have been achieved without the contribution of the european superpowers of that era. The seabattle of Navarino that marked the creation of modern Greece reflects the need of the europeans to use this land as their protectorate governed by regimes that were either appointed or imposed by the european financial interests. Modern Greece has always been victimized and exploited by the superpowers while its role in the sociopolitical arena has never been autonomous.

The modern greek citizens who had never experienced the gifts of Renaissance, Enlightment and Industrialization remain culturally underdeveloped even today. Greece has been governed by the offsprings of the family clans that ruled the land right after the collapse of the byzantine empire and although it is true that democracy was born in this part of the world, it is not true that the ancestors of modern greeks are the ones who first created it.




The Church continues to dominate the politics in this land. Greece is the last theocratic state in Europe. If someone wishes to have a career in politics, he had better "bow" to the local Church bosses first.

In the 50’s and 60’s thousands of modern greeks were forced to abandon their villages and either migrate abroad or seek employment in the big city centers where factories were built and needed cheap labor. The countryside was abandoned and the cities experienced an unprecedented overpopulation that led to severe demographic and environmental problems since there was no urban planning (there isn’t one even today).

The rural depopulation, however, created another great problem that few politicians have dared to tackle: The disease of urbanism. The constant flow of villagers showed that the motives to abandon their villages were not only based on their need for employment but also on their desire to experience the “urban style” of living with a sense of hedonistic lust. Contrary to the US southerners who take pride in their heritage and their land, the greek villagers preferred to come to big city centers and work as industrial workers or clerks instead of remaining in their land and cultivating it. They believed that “easy living” can only be found in the big cities.

The military junta in 1967 encouraged the “love for urbanism” of the villagers even more.

Two main political parties emerged after the fall of the military junta. The “New Democracy” party and the “Panhellenic Socialist Party” also known as “PASOK”. The first one had a conservative approach and the second one a supposedly socialist one. Both of them, however, had one thing in common: They made sure that everything should be directly or indirectly controlled by the state. In order to achieve their goal which was no other than to remain in power as long as possible, they found a destructive way of doing that. Thus, the state was transformed into an enormous employment agency.

Those two political parties hired thousands of unqualified individuals to work in the public sector. The regimes borrowed money from the European Union to finance the fat salaries and the special privileges of their public servant armies. Prosperity in the private sector came only if it interweaved with the public one. No matter what somebody did, no matter what public service he wished to have, he simply couldn’t have it unless he bribed. Bureaucracy and corruption have always been interwoven.

The degree of corruption in modern Greece is by far higher than the one in many Asian, South American and African countries. The country stopped producing anything since ¼ of its workforce was employed by the state. Finding a job in the public sector became every young person’s dream. It was no longer important what academic credentials one had. What mattered was what kind of political connections he had so as to be placed somewhere in the public sector where he would be handsomely paid without doing anything! The populist rhetoric applied by both those political parties created a new kind of roman-like ethics among the people. Undoubtedly, this grotesque political system is a unique modern greek invention. Having conservative (right wing, anti-communist) regimes with a stalinistic approach of implementing the authority of the state is something that can only be found in the country of Greece.







The modern greeks are noted for having mastered the art of creating conspiracy theories. The whole world is supposedly plotting against them because of their racial "superiority".


John Maynard Keynes’ suggestion of “first stabilize and then reform” cannot find any application here because the greek economy can never be stabilized as it overflows with useless and counterproductive public servants.

All the above mentioned facts may sound a bit surprising to someone from another western state. Well, nothing should be surprising, nothing at all.

It is impossible for the descendants of chicken and sheep thieves, who lived on top of mountains and inside caves, rarely took a shower, kidnapped their hick wives from their parents and robbed villages, to understand how civilized nations function not to mention to feel europeans. It is also impossible for a nation that never experienced the gifts of Enlightment, Democracy and the Industrial Revolution to be able to adapt to the constantly evolving international economy.

If someone wonders why the rest European Union countries are so stiff against Greece, it is perhaps because they are ignorant of the real situation here. They lack the necessary knowledge to fully comprehend the socio-cultural roots of the modern greek state.

Greece will never be a purely european country. It can’t be. It doesn’t want to be.

Dimitris Epikouris

THE MODERN GREEK STATE
An analysis

By Dimitris Epikouris



The purpose of this small note is to set some things straight concerning the formation of the Modern Greek State and the problems that came along with it which continue to haunt the citizens of this once sacred land until this very day.

The formation of the Modern Greek State Undoubtedly, Alexander the Great was one of the greatest historical figures in the history of mankind. His Hellenic origin and
culture cannot be doubted by anyone who wishes to claim that he knows ancient history. In other words, Macedonia has been an undivided part of Hellenism and there is no denial about it. There is also no doubt about the cultural contribution of Alexander to the Asiatic peoples in terms of bringing them to contact with a higher form of civilization and customs came along with him. However, one of the biggest mistakes of Alexander was his attempt to unite
the Greek city States under his sovereignty. The notion of an independent POLIS (City) was something very sacred to the ancient Greeks and although there was the “Omaimon” (the same blood), the “Omothriskon” (the same religion) and the “Omoglosson” (the same language), each city wished to maintain its full independence from all the other states and every citizen had the role of the citizen-hoplite meaning that he not only was involved in the decision making processes of his city but also had the duty as a hoplite to defend his sacred land (polis). The people who did not participate in public matters were called
“Idiotes” which literally meant “private people”. However metaphorically, it meant “stupid” and “uncouth”. That’s how the word “idiot” came about. Each polis had its very own gods as its protectors and its own way of being governed depending on the degree of democracy that it had. So, by destroying the notion of Polis, Alexander brought about the end of the Hellenic world. The Byzantines were in fact a continuation of the Roman Empire
possessing many elements of the Roman governance and civil practices. However, with the dominance of Christianity, the Byzantine Empire became a deeply theocratic state that sought to uproot every Hellenic element that had remained because it felt that the ancient Hellenic view of cosmos that encouraged the cultivation of the Arts and Sciences as well as philosophy. This was done purposely because if Byzantium had been democratic and not theocratic, the people would have been awakened and would not have remained subservient subjects. They would have demanded to be active citizens once again. Knowing that the true Hellenes (the Greeks) were not easy to govern, the Byzantines attempted to either eliminate the Hellenic population ( The Christian savage Urlich and his Gothic tribes that leveled the city of Sparta) or mix the Hellenes with other peoples from the depths of Asia Minor and the Balkans. Thousands of Armenians were brought to Peloponnese. The bishops of Mystras and many Byzantine emperors like Manuel Katakouzinos and Theodore the I, Palaiologos , brought thousands of Illyrians and Wallachians (Vlachoi) to mainland Greece from the North. We also had many Slavic tribes that came down from the North and mixed with the Illyrians (who are the ancestors of the modern day “Arvanites”). During the Ottoman rule, besides that population mixing, we had the Francs and the Venetians. So, it would be a joke to say that a Modern Greek carries the genes of


Socrates, Plato or Leonidas in his blood. A recent survey showed that 41% of the last names of the Greeks living in the Attica area have hellenized Illyrian (Arvanites) last names. These
modern Greeks have nothing to do with the Classical ones, the Greeks of the time of Pericles, the philosophers, the scientists, the politicians, the poets and the playwrights. These people lived in tribes and were very clannish. Clans fought one another over livestock and land ownership matters up until the very recent past. The Illyrians, however, as well as their descendants, the “Arvanites”, were ancient Pelasgic tribes as the ancient Greeks
were. Besides that, the Greek Arvanites are the ones who fought for the independence of Greece in 1821 and before. So, it would be a mistake not to call these people “Greeks” at least genetically. The same goes for the Wallachians and all the Balkan tribes that have been living in this land for more than 1,000 years. After all, it would be a fatal mistake not to call these people Greeks since ethnic purity is not a realistic notion especially if more than 3,000 years have passed and the land has been invaded and occupied by several conquerors so many times. A Hellene can be anyone who participates in the Hellenic Education (Paideia) regardless of his place of birth, his complexion and his ethnic origin. A Hellene can be anyone who accepts as his cultural heritage what the ancient Hellenic world once created. Someone may be born here in Greece and have no idea of the Greek civilization while someone else who was born let’s say in the US may be more Greek than the one who was born here due to his love for the ancient Hellenic cosmos. In other words, Hellenism is a state of mind and has nothing to do with genetics. When the Modern Greek state was formed, a great historian and multilingual scholar, Konstantinos Sathas, was called to find the
historical facts that connected the ancient Hellenes and the Byzantines. Sathas, a wealthy man from Galaxidion researched all the libraries of Europe and studied many documents only to discover that there wasn’t such a connection. He wrote many books and I suggest that the readers look for them. The best one in which he presents his findings is called “Greek Stradioti (an Italian word meaning “the soldiers”) in the West” (he also talks about the Greek missionaries who fought in European lands). During his visits, he found documents written by Byzantine monks that were used to misinform the residents of major cities including Athens. Some of them, stated:

“-We are a lost Hebrew tribe. We are Christians that’s all. You see this ancient building? (showing the Parthenon). It was the palace of King Solomon’s daughter.

When the locals saw European travelers were visiting the ancient Greek ruins and the locals saw them, they would ask their local orthodox priests who were they and what those “foreigners” were looking for.

-“They are looking for the “Hellandides” (the illiterate priests
couldn’t even spell the name “Hellenes”). Hellandides were worshipping “idols” and God got mad and eliminated them from the face of the Earth.”

So, the few ancient Greek genes that were in the Modern Greeks could surface since all those people had lost everything that connected them with the past of those who lived in this ancient land.

When Sathas returned and presented his findings to the authorities of the Modern Greek state, he was not only completely ignored but also not compensated for all the money he had spent for research during the twenty years he travelled back and forth researching. He died very poor and completely blind in a Paris-France apartment. The “connection” job was given to fanatic Christian “historian” Konstantine Paparigopoulos who concocted and crafted historical “evidence” to prove the connection between the ancient Hellenes and the Byzantines.

However, in a letter that Paparigopoulos had written accusing Sathas of being unwilling to tamper with the historical truth, he says: “As a historian, I must admit that you are right. As a Greek Orthodox, however, I am against you.”

All of Sathas’ works have been made available to the public through the university of Crete and Livanis Publications (one of the biggest publishing houses in Greece). The 1821 revolution wasn’t the first attempt of the Modern Greeks to free themselves from the Ottomans. There had been numerous attempts before but all of them failed simply because the Greek Orthodox Church sided with the Sultan to wipe out the revolutionaries since it was given a lot of land property and special privileges by the Ottomans. It is a well known historical fact that the Church excommunicated everyone who dared to doubt the authority of the Ottomans not to mention start a rebellion against them. The fairy tale that the monks preserved the ancient heritage and the language is no longer accepted by scholars and the people who read history. There was not such a thing as the “hidden school” (Kryfon Scholeion) simply because the Ottomans had allowed the construction of clergy schools as an attempt to help the clergy reproduce themselves by “producing” more monks. The only thing that was taught in the so called “hidden schools” was reading and writing psalms and prayers. Nothing about the ancient Hellas was taught.
That brings me to another hot issue: Do you know how the huge
land property of the church came about? Let me tell you how:

During the Ottoman years, no citizen was allowed to have property but the church. So, the locals gave the property to church hoping that after the liberation of the land, they would get it back. It never happened. The 1821 revolution was made to help the land get rid of its three tyrants:

The Ottomans, the rich dignitaries and collaborators of the Sultan and the priests. It succeeded in only one: Only the Ottomans were kicked out. The rest remain even in these days and continue to have the same power they had back then.

As you all may know, the battleship of Navarino was what saved the Greek revolution and helped the creation of the Modern Greek state. The Modern Greek state has nothing in common with the ancient Greek notion of Polis. It was artificially made as a state-parody, a protectorate that would serve the needs of the rich industrialized nations that wanted to have a satellite country that would serve their commercial and trade needs due to its unique geographical position that connects the East with the West. Every time there was a shift of power, this little protectorate, paid heavy prices (Balkan Wars, Asia Minor Catastrophe, WWII, etc). Its existence began with heavy loans that prevented it from becoming sovereign and autonomous. At times, it enjoyed a mediocre sense
of independence but it never lasted long enough. Now, it has become the dumping site of illegal aliens and money laundering. Almost all politicians that have governed this poor state are selected and promoted by the rich patrons of the West. These politicians did nothing but execute orders aimed at transforming this once sacred land into a poor protectorate, a ridiculous country that everybody laughs at. We are the only land in Europe where out of the 3,5 million people in the work force where 1.5 million of them are counterproductive public servants who do not work and get paid while nobody can fire them because the laws and the constitution protect them. We are the only European country where theocracy rules, interferes with political matters, acts like a shrewd businessman, owns most of the land, causes major financial scandals and contributes significantly to political corruption without being afraid of getting caught. As far as the ancient Hellenes are concerned, all I can say is that we, modern Greeks with a few exceptions, are their clowns, not even their cheap imitations politically, religiously, linguistically and culturally. I am not saying genetically, because the “Greekness” or in other words the desire to feel and behave
like an ancient Greek has to do with the elements of spirituality, love for knowledge and reason as well as humanitarianism. Modern Greeks neither possess nor wish to possess these elements. One last thing: Can somebody explain to me how come the ancient Greeks were so smart in terms of science, art, philosophy, theater, drama, etc and at the same time were so “stupid” according to Christians) in their religious beliefs?

The answer is simple: We have been taught to look at the Hellenic cosmos through Christian eyes. That doesn’t enable us to understand the depths of the ancient Greek world.